In the second century AD Aelius Aristides wrote eight prose hymns to Greek gods. This volume presents a new edition of the Greek text of four of these hymns (focusing on Asclepius), a new English translation with notes, and a number of essays shedding additional light on these texts from various perspectives.

Legendary ancient Greek physician and healer god Asclepius was considered the foremost antagonist of Christ. Providing an overview of all facets of the Asclepius phenomenon, this work, first published in two volumes in 1945, comprises a unique collection of the literary references and inscriptions in ancient texts to Asclepius, his life, his deeds, cult, temples--with extended analysis thereof.

This book takes the established fields of orality, performance, and first-century Christian healthcare studies further by combining analogues of praise performances to Apollo, Asclepius, and those from the Dondo people of South Eastern Zimbabwe to propose that Jesus's healing stories in Mark's Gospel are praise-giving narratives to Jesus as the best folk healer within the region of Capernaum. The book argues that the memory of Jesus as the folk healer from Capernaum survived and possibly functioned in similar contexts of praise-giving within early Christian households. The book goes through each healing story in Mark's Gospel and imaginatively listens to it through the ears of analogue from praise-giving given to Greek healers/heroes and similar practices among the Dondo people. The power, completeness, and effectiveness in which Jesus healed each of the mentioned conditions provoke praise-giving from the listeners to the best folk healer in the village. In each instance, while Mark is calling for attention to the new healer, more so, he is raving praise-giving.

What role did offers of physical healing (or the hope of receiving it) play in the missionary program of the apostle Paul? What did he do to treat the many illnesses and injuries that he endured while pursuing his mission? What did he advise his followers to do regarding their health problems? Such questions have been broadly neglected in studies of Paul and his churches, but Christopher D. Stanley shows how vital they truly become once we recognize how thoroughly “pagan” religion was implicated in all aspects of Greco-Roman health care. What did Paul approve, and what did he reject? Given Paul's silence on these subjects, Stanley relies on a cross-cultural and interdisciplinary approach to develop informed judgments about what Paul might have thought, said, and done with regard to his own and his followers' health care. He begins by exploring the nature and extent of sickness in the Roman world and the four overlapping health care systems that were available to Paul and his followers: home remedies, “magical” treatments, religious healing, and medical care. He then examines how Judeans and Christians in the centuries before and after Paul viewed and engaged with these systems. Finally, he speculates on what kinds of treatments Paul might have approved or rejected and whether he might have used promises of healing to attract people to his movement. The result is a thorough and nuanced analysis of a vital dimension of Greco-Roman social life and Paul's place within it.

Aelius Aristides' Sacred Tales offer a unique opportunity to examine how an educated man of the Second Century CE came to terms with illness. The experiences portrayed in the Tales disclose an understanding of illness in both religious and medical terms. Aristides was a devout worshipper of Asclepius while at the same time being a patient of some of the most distinguished physicians of his day. This monograph offers a textual analysis of the Sacred Tales in the context of the so-called Second Sophistic; medicine and the medical use of dream interpretation; and religion, with particular emphasis on the cult of Asclepius and the visual means used to convey religious content.

Many scholars today believe that early Greek literature, as represented by the great poems of Homer and Hesiod, was to some extent inspired by texts from the neighbouring civilizations of the ancient Near East, especially Mesopotamia. It is true that, in the case of religious poetry, early Greek poets sang about their gods in ways that resemble those of Sumerian or Akkadian hymns from Mesopotamia, but does this mean that the latter influenced the former, and if so, how? This volume is the first to attempt an answer to these questions by undertaking a detailed study of the ancient texts in their original languages, from Sumerian poetry in the 20th century BC to Greek sources from the times of Homer, Hesiod, Pindar, and Aeschylus. The Gods Rich in Praise presents the core groups of sources from the ancient Near East, describing the main features of style and content of Sumerian and Akkadian religious poetry, and showing how certain compositions were translated and adapted beyond Mesopotamia. It proceeds by comparing selected elements of form and content: hymnic openings, negative predication, the birth of Aphrodite in the Theogony of Hesiod, and the origins and development of a phrase in Hittite prayers and the Iliad of Homer. The volume concludes that, in terms of form and style, early Greek religious poetry was probably not indebted to ancient Near Eastern models, but also argues that such influence may nevertheless be perceived in certain closely defined instances, particularly where supplementary evidence from other ancient sources is available, and where the extant sources permit a reconstruction of the process of translation and adaptation.

The suggestion that the New Testament contains citations of early Christological hymns has long been a controversial issue in New Testament scholarship. As a way of advancing this facet of New Testament research, Matthew E. Gordley examines the Colossian hymn (Col 1:15-20) in light of its cultural and epistolary contexts. As a result of a broad comparative analysis, he claims that Col 1:15-20 is a citation of a prose-hymn which represents a fusion of Jewish and Greco-Roman conventions for praising an exalted figure. A review of hymns in the literature of Second Temple Judaism demonstrates that the Colossian hymn owes a number of features to Jewish modes of praise. Likewise, a review of hymns in the broader Greco-Roman world demonstrates that the Colossian hymn is equally indebted to conventions used for praising the divine in the Greco-Roman tradition. In light of these hymnic traditions of antiquity, the analysis of the form and content of the Colossian hymn shows how the passage fits well into a Greco-Roman context, and indicates that it is best understood as a quasi-philosophical prose-hymn cited in the context of a paraenetic letter. Finally, in view of ancient epistolary and rhetorical theory and practice, an analysis of the role of the hymn in Colossians suggests that the hymn serves a number of significant rhetorical functions throughout the remainder of the letter.